memory read

נְהַרI ch. sam(נהרto break forth, shine), to shine. Targ. O. Gen. 44:3 (Y. נְהִיר). Targ. Job 18:5; a. fr.Taan.10a נְהוּר ענניוכ׳ when the clouds are bright, their waters are little. Pesik. Ekha, p. 123a> יִנְהוֹר דינאוכ׳ let justice shine before thee like this lamp; Yalk. Is. 258 יִנְהַר דיניוכ׳ let my case shine ; Sabb.116b נְהוֹר נהורךוכ׳ let thy light (wisdom) shine (prob. to be read: ינהור); a. fr.Part. pass. נְהִיר; f. נְהִירָא; pl. נְהִירִין; נְהִירָן a) bright, clear. Lev. R. s. 19 אולפני מה נ׳ באפי how my learning shines on my face (makes me look well); Yalk. Prov. 964 נרי באפוי (corr. acc.). Y.Sabb.VIII, beg.11a (נהירן) אפוי נהירין his looks were bright.Ber.58b נ׳ לי שביליוכ׳ the paths of the heavens (the courses of the heavenly bodies) are as clear (well-known) to me as the streets ; a. fr.b) knowing clearly, remembering. Y.Taan.I, 64a bot. נ׳ את כד הוינןוכ׳ dost thou remember when we were standing ?; Y.Meg.III, 74b bot. Y.Keth.V, 30a top נ׳ דהויתוןוכ׳ (insert את) dost thou remember that thou ? Y.Orl.II, 62c top (read:) נ׳ את דאמריתון אתוכ׳ dost thou remember that you, thyself and R J., said Y.Naz.V, end, 54b נ׳ הויניןוכ׳ we remember that an old man was here ; Y.Ber.VIII, 11b bot. נ׳ אנן; Gen. R. s. 91 נהרין אנן (corr. acc.); Koh. R. to VII, 11. Ḥull.54a ולא נְהִירַת ליהוכ׳ dost thou not remember (recognize) that student ? Ib. 93a נְהִירְנָא I remember. B. Bath.91b; a. fr.R. Hash. 34b כי נהירנא לך, v. נְחַר). Af. אַנְהַר, Pa. נַהר 1) to give light, shine; to illumine, brighten, make shine. Targ. O. Gen. 1:15 (Y. למְנַהֲרָא). Targ. Num. 6:25; a. fr.Y.Yoma III, beg.40b א׳ מְנַהֲרָא, v. בְּרַק I; Y.R. Hash. II, beg. 57d. Y.Taan.III, 66d bot. שמענן … והיא מְנַהֲרָה we hear that when he entered the Temple court, it used to shine; עאל ואַנְהָרַת he entered, and it shone. Cant. R. to V, 11 הוה מנהרא ליוכ׳ it (the Law) brightened my countenance by night. Sot.6a וא׳ לן עייניןוכ׳ and he enlightened our eyes (by evidence) from our Mishnah; a. fr. 2) to recall to memory, remember. Y.Peah III, 17d bot. וא׳ר׳ אימיוכ׳ whereupon R. I. recalled (that he had heard the same tradition), and rescinded his decision. Y.Kidd.I, 61a bot. א׳ ונפיקוכ׳ it struck him (that he had forgotten to hear his grandsons lesson), and he left the bath house ; a. e.Part. pass. מְנַהַר; pl. מְנַהֲרִין. Gen. R. s. 33 אתון … מְנַהֲרִין אנא מְנַהַר ליה you do not remember that poor man, I will remember him. Ithpe. אִתְנְהַר 1) to be brightened, enlightened. Targ. Y. Gen. 3:7. Targ. Ps. 34:6. 2) to come forth. Cant. R. to IV, 1 טורא דאִתְנַהַרְתּוּןוכ׳, v. גָּלַש.

עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith.

עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith.

עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith.

עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith.

עָלַםII (b. h.; v. preced.) (to surround, tie up, to conceal. Yalk. Cant. 981, v. infra.Part. pass. עָלוּם; f. עֲלוּמָה; pl. עֲלוּמִים, עֲלוּמִין, עֲלוּמוֹת. Ab. Zar.35b (play on עֲלָמוֹת, Cant. 1:3) קרי ביה עלומות read it ‘ălumoth (secret things). Pi. עִילֵּם same. Part. pass. מְעוּלָּם; f. מְעוּלֶּמֶת; pl. מְעוּלָּמִים, מְעוּלָּמִין; מְעוּלָּמוֹת. Midr. Till. to Ps. 46:1 (play on עלמות, ib.) מע׳ הן הדבריםוכ׳ the things we saw are hidden, we know not what we saw. Nef. נֶעְלָם, Hithpa. הִתְעַלֵּם, Nithpa. נִתְעַלֵּם to be concealed, to escape; to hide ones self. Num. R. s. 20 אין כל דבר נ׳ ממך nothing is unknown to thee. Y.Pes.VI, beg.33a נֶעֶלְמָה הלכה ממנו the law escaped his memory; Bab. ib. 66a נִתְעַלְּמָה. Y.Yoma III, 40d bot. לא … מִתְעַלֵּם מהן they did not move from there before it (the pronunciation of the Tetragrammaton) escaped their memory again. Y.Ab. Zar. IV, 44b top עד שיִתְעַלֵּם מעיניהם until he is left out of their sight. Y.Ber.IV, 8a ואל תִּתְעַלֵּם מתחינתנו do not hide thyself (turn away) from our prayer; a. fr. Hif. הֶעֱלִים 1) to conceal. Ex. R. s. 1 (ref. to העלמה Ex. 2:8) שהֶעֱלִימָהוכ׳ she kept her own secret. Cant. R. to I, 3 (play on עלמות, ib.) על שהֶעֱלַמְתָּ מהם יוםוכ׳ because thou hast concealed from them the day of death and the day of consolation, they love thee; על שהעלמת מתןוכ׳ because thou hast concealed from them the reward of the righteous ; Yalk. ib. 981 שעָלַמְתָּ (Kal); Midr. Till. to Ps. 9; a. fr. 2) (v. עָלַם I) הע׳ עינים to close the eyes, to lose sight of. Y.Ab. Zar. IV, 44a bot. Sot.10b ואל תַּעֲלֵם עיניך ממני do not avert thy eyes from me. Tosef.Peah IV, 20; B. Bath.10a, a. e. המעלים … מן הצדקה who closes his eyes to charity; a. fr. Hof. הוּעֲלָם to be concealed. Koh. R. to III, 11 (play on הָעֹלָם ib.) ה׳ מהם שםוכ׳ the pronunciation of the Tetragrammaton was concealed from them.

עָלַםII (b. h.; v. preced.) (to surround, tie up, to conceal. Yalk. Cant. 981, v. infra.Part. pass. עָלוּם; f. עֲלוּמָה; pl. עֲלוּמִים, עֲלוּמִין, עֲלוּמוֹת. Ab. Zar.35b (play on עֲלָמוֹת, Cant. 1:3) קרי ביה עלומות read it ‘ălumoth (secret things). Pi. עִילֵּם same. Part. pass. מְעוּלָּם; f. מְעוּלֶּמֶת; pl. מְעוּלָּמִים, מְעוּלָּמִין; מְעוּלָּמוֹת. Midr. Till. to Ps. 46:1 (play on עלמות, ib.) מע׳ הן הדבריםוכ׳ the things we saw are hidden, we know not what we saw. Nef. נֶעְלָם, Hithpa. הִתְעַלֵּם, Nithpa. נִתְעַלֵּם to be concealed, to escape; to hide ones self. Num. R. s. 20 אין כל דבר נ׳ ממך nothing is unknown to thee. Y.Pes.VI, beg.33a נֶעֶלְמָה הלכה ממנו the law escaped his memory; Bab. ib. 66a נִתְעַלְּמָה. Y.Yoma III, 40d bot. לא … מִתְעַלֵּם מהן they did not move from there before it (the pronunciation of the Tetragrammaton) escaped their memory again. Y.Ab. Zar. IV, 44b top עד שיִתְעַלֵּם מעיניהם until he is left out of their sight. Y.Ber.IV, 8a ואל תִּתְעַלֵּם מתחינתנו do not hide thyself (turn away) from our prayer; a. fr. Hif. הֶעֱלִים 1) to conceal. Ex. R. s. 1 (ref. to העלמה Ex. 2:8) שהֶעֱלִימָהוכ׳ she kept her own secret. Cant. R. to I, 3 (play on עלמות, ib.) על שהֶעֱלַמְתָּ מהם יוםוכ׳ because thou hast concealed from them the day of death and the day of consolation, they love thee; על שהעלמת מתןוכ׳ because thou hast concealed from them the reward of the righteous ; Yalk. ib. 981 שעָלַמְתָּ (Kal); Midr. Till. to Ps. 9; a. fr. 2) (v. עָלַם I) הע׳ עינים to close the eyes, to lose sight of. Y.Ab. Zar. IV, 44a bot. Sot.10b ואל תַּעֲלֵם עיניך ממני do not avert thy eyes from me. Tosef.Peah IV, 20; B. Bath.10a, a. e. המעלים … מן הצדקה who closes his eyes to charity; a. fr. Hof. הוּעֲלָם to be concealed. Koh. R. to III, 11 (play on הָעֹלָם ib.) ה׳ מהם שםוכ׳ the pronunciation of the Tetragrammaton was concealed from them.

אָבַד(b. h.; √אב, v. אבב) to be pressed, go around in despair (v. Prov. 31:6; Deut. 26:6) to be given up, whence 1) to be lost, perish; to be beyond recognition. Sifré Deut. 301 (ref. to Deut. 26:5) לא ירד … אלא לאובד (read לוֹבֵד or לֶאֱבוֹד; Yalk. Deut. a. l. לאבדם prob. לאַבְרָּן; Ms. Zer. Abr. 3 לֵיאָבֵר) Jacob went to Aram with no hope but to perish (be a slave). Ohol. XVII, 3 a field שא׳ בו קבר in which there is a grave that cannot be located. Keth. XIII, 7 אָבְדָה דרךוכ׳ the path to his field cannot be traced. Gen. R. s. 91 אבידה א׳ לנו we have lost something; a. fr. 2) to lose. Ib. ואנו שאָבַדְנוּר׳ ס׳ and we who have lost (mourn for) R. S.; a. fr.Part. pass. אָבוּד lost, irretrievable, perishing, decayed. Keth.108a על הא׳ on a contribution to the Temple which has been lost on the road. Y.Shebi.IX, 38d top מאיליהן הן אֲבוּדִין they perish of themselves (they decay naturally); a. fr. Nif. נֶאֱבַד to be lost, perish. Keth.104a; a. fr. Sifré Deut. 301 לֵיאָבֵד, v. supra. Pi. אִיבֵּד 1) to waste, lose, forfeit, destroy. Ned.33b אי׳ את מעותיו he wasted his money, (cannot reclaim it). Keth.XIII, 6 אי׳ את זכותו he forfeited his claim. Ab. Zar.55a אנו נְאַבֵּדוכ׳ shall we give up our honest dealing? Ib. IV, 7 יְאַבֵּד עולמו shall He destroy His world? Ḥag.3a ובקשתם לאַבְּדָהּ ממני and you wanted to deprive me of it? Ib. 4a זה המְאַבֵּדוכ׳ one who destroys what is given to him.א׳ עצמו לדעת to commit suicide wilfully. Gen. R. s. 82; a. fr. 2) to drop from memory, to forget. Aboth V, 12; a. e.

אָבַד(b. h.; √אב, v. אבב) to be pressed, go around in despair (v. Prov. 31:6; Deut. 26:6) to be given up, whence 1) to be lost, perish; to be beyond recognition. Sifré Deut. 301 (ref. to Deut. 26:5) לא ירד … אלא לאובד (read לוֹבֵד or לֶאֱבוֹד; Yalk. Deut. a. l. לאבדם prob. לאַבְרָּן; Ms. Zer. Abr. 3 לֵיאָבֵר) Jacob went to Aram with no hope but to perish (be a slave). Ohol. XVII, 3 a field שא׳ בו קבר in which there is a grave that cannot be located. Keth. XIII, 7 אָבְדָה דרךוכ׳ the path to his field cannot be traced. Gen. R. s. 91 אבידה א׳ לנו we have lost something; a. fr. 2) to lose. Ib. ואנו שאָבַדְנוּר׳ ס׳ and we who have lost (mourn for) R. S.; a. fr.Part. pass. אָבוּד lost, irretrievable, perishing, decayed. Keth.108a על הא׳ on a contribution to the Temple which has been lost on the road. Y.Shebi.IX, 38d top מאיליהן הן אֲבוּדִין they perish of themselves (they decay naturally); a. fr. Nif. נֶאֱבַד to be lost, perish. Keth.104a; a. fr. Sifré Deut. 301 לֵיאָבֵד, v. supra. Pi. אִיבֵּד 1) to waste, lose, forfeit, destroy. Ned.33b אי׳ את מעותיו he wasted his money, (cannot reclaim it). Keth.XIII, 6 אי׳ את זכותו he forfeited his claim. Ab. Zar.55a אנו נְאַבֵּדוכ׳ shall we give up our honest dealing? Ib. IV, 7 יְאַבֵּד עולמו shall He destroy His world? Ḥag.3a ובקשתם לאַבְּדָהּ ממני and you wanted to deprive me of it? Ib. 4a זה המְאַבֵּדוכ׳ one who destroys what is given to him.א׳ עצמו לדעת to commit suicide wilfully. Gen. R. s. 82; a. fr. 2) to drop from memory, to forget. Aboth V, 12; a. e.

אֲזַד(= אזז √אז; cmp. אזל I; גז, חז, עז, חצד) to be cut off; to go apart, be gone. Sabb.34b; a. fr. ואזדו לטעמייהו they differ (cmp. פלג), each following his own principle (or consistent with opinions elsewhere expressed). Ned.41a שיתא אזדו (Rashi אזלו ליה) six of them are gone (escaped his memory). Bets.10b אזדו לעלמא disappeared (Ms. M. אזלו; 11a אזלו). Meïl. 17b נפק אזדא Ar. (read אזד, ed. אזל) he went out and away. V. אֲזֵל.

אֲזַד(= אזז √אז; cmp. אזל I; גז, חז, עז, חצד) to be cut off; to go apart, be gone. Sabb.34b; a. fr. ואזדו לטעמייהו they differ (cmp. פלג), each following his own principle (or consistent with opinions elsewhere expressed). Ned.41a שיתא אזדו (Rashi אזלו ליה) six of them are gone (escaped his memory). Bets.10b אזדו לעלמא disappeared (Ms. M. אזלו; 11a אזלו). Meïl. 17b נפק אזדא Ar. (read אזד, ed. אזל) he went out and away. V. אֲזֵל.

גִּרְסָא, גִּירְסָאI f. (preced.) 1) acquired learning, study of tradition. Targ. Cant. 1:2 בג׳ for verbal study.Meg.6b לאוקומי ג׳וכ׳ to preserve (in memory) what one has learned requires divine assistance. Sabb.21b ג׳ דינקותא what has been learned in youth (which is better remembered). Ib. 30b לא הוה פסיק פומיה מג׳ did not cease reciting. Erub.68a אנא … בגִרְסָאִי I am busy studying; a. fr.Pl. גִּרְסַיָּיא, גִּירְ׳. B. Bath22a דלא ליטררו מגִּירְסַיְיהוּ Ms. M. (ed. אתו ליטרדו מג׳) that they may not be disturbed in their studies. 2) (editorial note) version. Yalk. Gen. 84 ג׳ אחרינא זהוכ׳ another version (for זה איוב, Gen. R. s. 50) is, ‘This alludes to the tribe of Levi. (Frequently in commentaries.Denom. גרס to read. הכי גרסינן (abbr. ה״ג) such is the proper reading.

גִּרְסָא, גִּירְסָאI f. (preced.) 1) acquired learning, study of tradition. Targ. Cant. 1:2 בג׳ for verbal study.Meg.6b לאוקומי ג׳וכ׳ to preserve (in memory) what one has learned requires divine assistance. Sabb.21b ג׳ דינקותא what has been learned in youth (which is better remembered). Ib. 30b לא הוה פסיק פומיה מג׳ did not cease reciting. Erub.68a אנא … בגִרְסָאִי I am busy studying; a. fr.Pl. גִּרְסַיָּיא, גִּירְ׳. B. Bath22a דלא ליטררו מגִּירְסַיְיהוּ Ms. M. (ed. אתו ליטרדו מג׳) that they may not be disturbed in their studies. 2) (editorial note) version. Yalk. Gen. 84 ג׳ אחרינא זהוכ׳ another version (for זה איוב, Gen. R. s. 50) is, ‘This alludes to the tribe of Levi. (Frequently in commentaries.Denom. גרס to read. הכי גרסינן (abbr. ה״ג) such is the proper reading.

גִּרְסָא, גִּירְסָאI f. (preced.) 1) acquired learning, study of tradition. Targ. Cant. 1:2 בג׳ for verbal study.Meg.6b לאוקומי ג׳וכ׳ to preserve (in memory) what one has learned requires divine assistance. Sabb.21b ג׳ דינקותא what has been learned in youth (which is better remembered). Ib. 30b לא הוה פסיק פומיה מג׳ did not cease reciting. Erub.68a אנא … בגִרְסָאִי I am busy studying; a. fr.Pl. גִּרְסַיָּיא, גִּירְ׳. B. Bath22a דלא ליטררו מגִּירְסַיְיהוּ Ms. M. (ed. אתו ליטרדו מג׳) that they may not be disturbed in their studies. 2) (editorial note) version. Yalk. Gen. 84 ג׳ אחרינא זהוכ׳ another version (for זה איוב, Gen. R. s. 50) is, ‘This alludes to the tribe of Levi. (Frequently in commentaries.Denom. גרס to read. הכי גרסינן (abbr. ה״ג) such is the proper reading.

גִּרְסָא, גִּירְסָאI f. (preced.) 1) acquired learning, study of tradition. Targ. Cant. 1:2 בג׳ for verbal study.Meg.6b לאוקומי ג׳וכ׳ to preserve (in memory) what one has learned requires divine assistance. Sabb.21b ג׳ דינקותא what has been learned in youth (which is better remembered). Ib. 30b לא הוה פסיק פומיה מג׳ did not cease reciting. Erub.68a אנא … בגִרְסָאִי I am busy studying; a. fr.Pl. גִּרְסַיָּיא, גִּירְ׳. B. Bath22a דלא ליטררו מגִּירְסַיְיהוּ Ms. M. (ed. אתו ליטרדו מג׳) that they may not be disturbed in their studies. 2) (editorial note) version. Yalk. Gen. 84 ג׳ אחרינא זהוכ׳ another version (for זה איוב, Gen. R. s. 50) is, ‘This alludes to the tribe of Levi. (Frequently in commentaries.Denom. גרס to read. הכי גרסינן (abbr. ה״ג) such is the proper reading.

נוּחַ(b. h.) to rest, lie; to be at ease, rest satisfied.Sabb.7b זרק … והלכה ונָחָהוכ׳ if one threw an object higher than ten handbreadths, and in its course it came to rest in a little hole. Ib. וזרק ונָח על גביו and he threw an object and it came to rest on it. Gen. R. s. 25 כיון שעמד נֹחַ נָחוּ when Noah rose, they rested (submitted to mans rulership; Yalk. Chr. 1072 נִינּוֹחוּ; Yalk. Gen. 42 נִחֲמָן he appeased them); ib. וכיון שעמד נֹחַ נחו and when Noah rose, they remained undisturbed in their graves; Yalk. Chr. l. c. נינוחו.Meg.25b, a. fr. יָנוּחוּ לו ברכותוכ׳ blessings rest upon his head. Sabb.152b, a. e. תָּנוּחַ … שהנחתוכ׳ let thy mind be at rest, for thou hast set my mind at rest; a. fr.part. נָח, נוֹחַ, f. נוֹחָה; Pl. נוֹחִים, נוֹחִין; נוֹחוֹת a) resting. Gen. R. s. 11 אתם נוחין you rest Y.Erub.III, end, 21c, a. fr. נוֹחֵי נפש whose souls are at rest; a. fr.b) pleased. Ab. III, 10 כל שרוח הבריות נ׳ הימנווכ׳ in whom the mind of man finds pleasure, the mind of God finds pleasure. Shebi. X, 9; a. fr.V. נוֹחַ. Hif. הֵנִיחַ, הִנִּיחַ (fr. יָנַח) 1) to set at rest; to set down, place. Gen. R. l. c. (ref. to Gen. 5:29) או נח זה יְנִיחֵנוּוכ׳ either let him be called Noaḥ, then it ought to read, ‘he shall set us at rest, or Naḥman Sabb. l. c. שהֵנַחְתָּ, v. supra; (Snh.30b שהתנחת, v. תָּנַח; v. Rabb. D. S. a. l. note 20). Ḥull.91b עלי יַנִּיחַ צדיקוכ׳ let this righteous man rest his head on me.B. Kam. III, 1. B. Mets.VI, 6 הַנַּח לפני put it down before me (I will take charge of it). Sabb.21b להַנִּיחָהּ על פתחוכ׳ to place it over the entrance ; a. fr. 2) to leave; to leave alone; to allow. B. Bath. IX, 1 מי שמת וה׳ בניםוכ׳ if a person died and left sons and daughters. Ib. 3 ראו מה שה׳ לנווכ׳ see what our father left us. Snh.30a מעות שה׳ לו אביו money which his father had left him (without telling him where it was deposited). Pesik. R. s. 26; Yalk. Ps. 884 אבינו ירמיה הרי אתה מַנִּיחֵנוּ שם J., our father, wilt thou leave us there (in Babylonia, without a prophet)?Bets.30a, a. fr. הַנַּח להם לישראל leave Israel alone (let them do as they please). Yoma I, 4 לא היו מְנִיחִים אותווכ׳ they did not let him eat much. Ab. Zar.10b, יַנִּיחֶנָּה, v. נוֹמִי. Ib. 17a לאה׳ זונהוכ׳ he did not forego a single prostitute Ex. R. s. 30 לאה׳ שלא היה מצערו he allowed no opportunity to pass without tormenting him; a. v. fr. 3) to relieve, remit. Ab. Zar.13a יום שע״א מֵנַחַת בווכ׳ a day on which the idol grants a remission of duties. Ib. כל מי … ויָנִיחַ … יָנִיחַוכ׳ to him who will take a wreath and place it on his head (in honor of the deity), he will allow a remission ; a. fr. 4) to wish rest (to a deceased); to bless the memory of. Yalk. Ex. 411 מזכירין ומניחין there are those who are mentioned and blessed (opp. משחקין); Ex. R. s. 48 מדכרין ומניחין; (Tanḥ. Vayakh. 4 מזכירין ומשבחים;) (Midr. Sam. ch. I מדכרין ומניחין we mention and let alone, neither praising nor blaming by mentioning the ancestry). 5) to give pleasure. Gen. R. s. 16 לַהֲנִיחוֹוכ׳ to give him pleasure, to protect him Hof. הוּנָח to be put down, rested. Sabb.4a, a. fr. קלוטה כמי שהוּנְחָה דמיא an object intercepted in the air (crossing an area, v. רָשוּת) is considered as having rested there, v. הַנָּחָה. B. Mets.III, 4, a. e. יהא מוּנָחוכ׳, v. אֵלִיָּהוּ. Yoma 72b עדיין מונח הואוכ׳ still lies (undisposed of), whosoever desires to obtain it Kidd.66a הרי כרוכה ומוּנַחַתוכ׳ it (the Law) is wrapped up and lies in the corner, whosoever wishes to study ; a. fr. Nif. נִינּוֹחַ to be released; to be rested. Cant. R. to VII, 5 והגליות באות ונִינּוֹחוֹתוכ׳ and the exiles will come and rest under it; (Yalk. Is. 334 ונוֹחוֹת; Yalk. Zech. 575 וחָנוֹת). Y.Ber.V, end, 9d בטוח אנישנ׳ בנווכ׳ I am confident that the son of … will recover from his illness. Gen. R. s. 13 נִינּוֹחוּ they are relieved (out of danger). Yalk. Chr. 1072, v. supra; a. e.

נוּחַ(b. h.) to rest, lie; to be at ease, rest satisfied.Sabb.7b זרק … והלכה ונָחָהוכ׳ if one threw an object higher than ten handbreadths, and in its course it came to rest in a little hole. Ib. וזרק ונָח על גביו and he threw an object and it came to rest on it. Gen. R. s. 25 כיון שעמד נֹחַ נָחוּ when Noah rose, they rested (submitted to mans rulership; Yalk. Chr. 1072 נִינּוֹחוּ; Yalk. Gen. 42 נִחֲמָן he appeased them); ib. וכיון שעמד נֹחַ נחו and when Noah rose, they remained undisturbed in their graves; Yalk. Chr. l. c. נינוחו.Meg.25b, a. fr. יָנוּחוּ לו ברכותוכ׳ blessings rest upon his head. Sabb.152b, a. e. תָּנוּחַ … שהנחתוכ׳ let thy mind be at rest, for thou hast set my mind at rest; a. fr.part. נָח, נוֹחַ, f. נוֹחָה; Pl. נוֹחִים, נוֹחִין; נוֹחוֹת a) resting. Gen. R. s. 11 אתם נוחין you rest Y.Erub.III, end, 21c, a. fr. נוֹחֵי נפש whose souls are at rest; a. fr.b) pleased. Ab. III, 10 כל שרוח הבריות נ׳ הימנווכ׳ in whom the mind of man finds pleasure, the mind of God finds pleasure. Shebi. X, 9; a. fr.V. נוֹחַ. Hif. הֵנִיחַ, הִנִּיחַ (fr. יָנַח) 1) to set at rest; to set down, place. Gen. R. l. c. (ref. to Gen. 5:29) או נח זה יְנִיחֵנוּוכ׳ either let him be called Noaḥ, then it ought to read, ‘he shall set us at rest, or Naḥman Sabb. l. c. שהֵנַחְתָּ, v. supra; (Snh.30b שהתנחת, v. תָּנַח; v. Rabb. D. S. a. l. note 20). Ḥull.91b עלי יַנִּיחַ צדיקוכ׳ let this righteous man rest his head on me.B. Kam. III, 1. B. Mets.VI, 6 הַנַּח לפני put it down before me (I will take charge of it). Sabb.21b להַנִּיחָהּ על פתחוכ׳ to place it over the entrance ; a. fr. 2) to leave; to leave alone; to allow. B. Bath. IX, 1 מי שמת וה׳ בניםוכ׳ if a person died and left sons and daughters. Ib. 3 ראו מה שה׳ לנווכ׳ see what our father left us. Snh.30a מעות שה׳ לו אביו money which his father had left him (without telling him where it was deposited). Pesik. R. s. 26; Yalk. Ps. 884 אבינו ירמיה הרי אתה מַנִּיחֵנוּ שם J., our father, wilt thou leave us there (in Babylonia, without a prophet)?Bets.30a, a. fr. הַנַּח להם לישראל leave Israel alone (let them do as they please). Yoma I, 4 לא היו מְנִיחִים אותווכ׳ they did not let him eat much. Ab. Zar.10b, יַנִּיחֶנָּה, v. נוֹמִי. Ib. 17a לאה׳ זונהוכ׳ he did not forego a single prostitute Ex. R. s. 30 לאה׳ שלא היה מצערו he allowed no opportunity to pass without tormenting him; a. v. fr. 3) to relieve, remit. Ab. Zar.13a יום שע״א מֵנַחַת בווכ׳ a day on which the idol grants a remission of duties. Ib. כל מי … ויָנִיחַ … יָנִיחַוכ׳ to him who will take a wreath and place it on his head (in honor of the deity), he will allow a remission ; a. fr. 4) to wish rest (to a deceased); to bless the memory of. Yalk. Ex. 411 מזכירין ומניחין there are those who are mentioned and blessed (opp. משחקין); Ex. R. s. 48 מדכרין ומניחין; (Tanḥ. Vayakh. 4 מזכירין ומשבחים;) (Midr. Sam. ch. I מדכרין ומניחין we mention and let alone, neither praising nor blaming by mentioning the ancestry). 5) to give pleasure. Gen. R. s. 16 לַהֲנִיחוֹוכ׳ to give him pleasure, to protect him Hof. הוּנָח to be put down, rested. Sabb.4a, a. fr. קלוטה כמי שהוּנְחָה דמיא an object intercepted in the air (crossing an area, v. רָשוּת) is considered as having rested there, v. הַנָּחָה. B. Mets.III, 4, a. e. יהא מוּנָחוכ׳, v. אֵלִיָּהוּ. Yoma 72b עדיין מונח הואוכ׳ still lies (undisposed of), whosoever desires to obtain it Kidd.66a הרי כרוכה ומוּנַחַתוכ׳ it (the Law) is wrapped up and lies in the corner, whosoever wishes to study ; a. fr. Nif. נִינּוֹחַ to be released; to be rested. Cant. R. to VII, 5 והגליות באות ונִינּוֹחוֹתוכ׳ and the exiles will come and rest under it; (Yalk. Is. 334 ונוֹחוֹת; Yalk. Zech. 575 וחָנוֹת). Y.Ber.V, end, 9d בטוח אנישנ׳ בנווכ׳ I am confident that the son of … will recover from his illness. Gen. R. s. 13 נִינּוֹחוּ they are relieved (out of danger). Yalk. Chr. 1072, v. supra; a. e.

שָׁבַח(b. h.) (to grow, spread, to improve, grow in value. B. Bath. 135b שֶׁבַח ששָׁבְחוּוכ׳ an improvement which the estate obtained of itself, i. e. a natural increase in value by growth, Ib. 143b שבחו נכסים מחמת נכסים the estate improved through outlays made from the estate; שבחו … מחמת עצמן the estate improved owing to their (the heirs) own expense of labor or money; a. e. Hif. הִשְׁבִּיחַ 1) to improve, ameliorate. B. Mets.14b גזל … והִשְׁבִּיחָהּ if one took unlawful possession of a field and sold it to another person who made improvements in it. B. Bath. 124b שבח שהִשְׁבִּיתוּ יורשיןוכ׳ an improvement which the heirs made after their fathers death, Ib. IX, 3 השביחו לאמצע, v. אֶמְצַע. Ib. הִשְׁבִּיחָה לעצמה the increase of value which she produced goes to her own profit; a. fr. 2) (neut. verb) to improve, grow in value. Maas. Sh. II, 1; a. e. 3) to get bright, v. infra. Pi. שִׁבֵּחַ 1) ( to amplify, to praise. Erub.19a ולא עוד אלא שמְשַׁבֵּחַ and not only (does he submit to Gods judgment in silence), but he even praises. Succ.27b, v. עַצְלָן. Sot.VII, 8 ושִׁבְּחוּהוּ חכמים and the scholars praised him for it. Mekh. Bo, s. 12 הודו ושִׁבְּחוּוכ׳ they offered thanks and praise that the emeny did not see (their dead) Ib. צריך לשַׁבֵּחַ must offer praise; a. fr.Part. pass. מְשוּבָּח; f. מְשוּבַּחַת; pl. מְשוּבָּחִין; מְשוּבָּחוֹת a) improved, valuable; b) praise-worthy. Y.Yoma VI, 43c top מש׳ בגופו a sacrifice superior as to its body (stouter), מש׳ במראיו better looking. Cant. R. to I, 1 המש׳ שבשירים the most precious of songs. Num. R. s. 163> (ref. to Num. 13:22) שהפסולת שלה משובחת מן המש׳ (not משובח), v. פְּסוֹלֶת; a. fr. 2) to quiet, tame.Part. pass. as ab. Yalk. Num. 729 כחו … ומה מש׳ how great is the strength of this lion, and how tame he is! Hithpa. הִשְׁתַּבֵּחַ 1) to spread, (of light) get bright. Midr. Till. to Ps. 22 ואחר כך היא מִשְׁתַּבַּחַת והולכת ed. Bub. (oth. ed. מַשְׁבַּחַת Hif.) and at last it grows bright and brighter; Cant. R. to VI, 10 מרטבת (corr. acc.). 2) to be improved. Gen. R. s. 34 כל זמן שהוא כותשה היא משתבחת the more he beats it (the flax), the better it grows; ib. s. 32; ib. s. 55 משת׳ והולכת; Midr. Till. to Ps. 11 מַשְׁבַּחַת והולכת (Hif.; ed. Bub. משבח והולך, read: מַשְׁבִּיחַ, or משובח); Yalk. Gen. 95 משובחת; Yalk. Ps. 654 משב׳; a. e. 3) to praise ones self. Bekh.45b הקב״ה מִשְׁתַּבֵּחַ בבעלי קומה the Lord prides himself on conquering men of high stature. Ex. R. s. 9 אותו רשע משתבח ואומרוכ׳ that wicked man (Pharaoh) prides himself and says, that he is a god; a. e. 4) to be praised. Ib. s. 41 הקב״ה יִשְׁתַּבַּח שמו ויתעלה זכרו the Holy One, blessed be he, praised be his name, and exalted his memory; a. fr.

שָׁבַח(b. h.) (to grow, spread, to improve, grow in value. B. Bath. 135b שֶׁבַח ששָׁבְחוּוכ׳ an improvement which the estate obtained of itself, i. e. a natural increase in value by growth, Ib. 143b שבחו נכסים מחמת נכסים the estate improved through outlays made from the estate; שבחו … מחמת עצמן the estate improved owing to their (the heirs) own expense of labor or money; a. e. Hif. הִשְׁבִּיחַ 1) to improve, ameliorate. B. Mets.14b גזל … והִשְׁבִּיחָהּ if one took unlawful possession of a field and sold it to another person who made improvements in it. B. Bath. 124b שבח שהִשְׁבִּיתוּ יורשיןוכ׳ an improvement which the heirs made after their fathers death, Ib. IX, 3 השביחו לאמצע, v. אֶמְצַע. Ib. הִשְׁבִּיחָה לעצמה the increase of value which she produced goes to her own profit; a. fr. 2) (neut. verb) to improve, grow in value. Maas. Sh. II, 1; a. e. 3) to get bright, v. infra. Pi. שִׁבֵּחַ 1) ( to amplify, to praise. Erub.19a ולא עוד אלא שמְשַׁבֵּחַ and not only (does he submit to Gods judgment in silence), but he even praises. Succ.27b, v. עַצְלָן. Sot.VII, 8 ושִׁבְּחוּהוּ חכמים and the scholars praised him for it. Mekh. Bo, s. 12 הודו ושִׁבְּחוּוכ׳ they offered thanks and praise that the emeny did not see (their dead) Ib. צריך לשַׁבֵּחַ must offer praise; a. fr.Part. pass. מְשוּבָּח; f. מְשוּבַּחַת; pl. מְשוּבָּחִין; מְשוּבָּחוֹת a) improved, valuable; b) praise-worthy. Y.Yoma VI, 43c top מש׳ בגופו a sacrifice superior as to its body (stouter), מש׳ במראיו better looking. Cant. R. to I, 1 המש׳ שבשירים the most precious of songs. Num. R. s. 163> (ref. to Num. 13:22) שהפסולת שלה משובחת מן המש׳ (not משובח), v. פְּסוֹלֶת; a. fr. 2) to quiet, tame.Part. pass. as ab. Yalk. Num. 729 כחו … ומה מש׳ how great is the strength of this lion, and how tame he is! Hithpa. הִשְׁתַּבֵּחַ 1) to spread, (of light) get bright. Midr. Till. to Ps. 22 ואחר כך היא מִשְׁתַּבַּחַת והולכת ed. Bub. (oth. ed. מַשְׁבַּחַת Hif.) and at last it grows bright and brighter; Cant. R. to VI, 10 מרטבת (corr. acc.). 2) to be improved. Gen. R. s. 34 כל זמן שהוא כותשה היא משתבחת the more he beats it (the flax), the better it grows; ib. s. 32; ib. s. 55 משת׳ והולכת; Midr. Till. to Ps. 11 מַשְׁבַּחַת והולכת (Hif.; ed. Bub. משבח והולך, read: מַשְׁבִּיחַ, or משובח); Yalk. Gen. 95 משובחת; Yalk. Ps. 654 משב׳; a. e. 3) to praise ones self. Bekh.45b הקב״ה מִשְׁתַּבֵּחַ בבעלי קומה the Lord prides himself on conquering men of high stature. Ex. R. s. 9 אותו רשע משתבח ואומרוכ׳ that wicked man (Pharaoh) prides himself and says, that he is a god; a. e. 4) to be praised. Ib. s. 41 הקב״ה יִשְׁתַּבַּח שמו ויתעלה זכרו the Holy One, blessed be he, praised be his name, and exalted his memory; a. fr.